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Gadaa: an Indigenous Democracy of Oromo People on Promoting Gender Equality, Guji Oromo in Focus, Oromiya

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Gadaa: an Indigenous Democracy of Oromo People on Promoting Gender Equality, Guji Oromo in Focus, Oromiya PJAEE, 17 (9) (2020) Gadaa: An Indigenous Democracy of Oromo people on Promoting Gender Equality, Guji Oromo in focus, Oromiya Gemechu Kenea Geleta Bule Hora University, Department of History and Heritage Management, College of Social Sciences and Humanities, Oromiya Regional State, Ethiopia Email: [email protected] Gemechu Kenea Geleta: Gadaa: An Indigenous Democracy of Oromo people on Promoting Gender Equality, Guji Oromo in focus, Oromiya -- Palarch’s Journal Of Archaeology Of Egypt/Egyptology 17(9). ISSN 1567-214x Keywords: Indigenous, Oromo, Gadaa, Gender, equality. ABSTRACT This paper deals the role Gadaa system in balancing the power of women and men. The aim of this paper is to show the role of women in Gadaa system including the role in ritual, power transfer and other social-cultural activities of Guji people. The study employed qualitative research approach with exploratory research design, because of the nature of the identified research problem. Purposive sampling was employed and the relevant respondents from the target group were selected carefully by the researcher and document was reviewed to get reliable and rich data. The paper come up with the idea that, even though the role of women in the Gadaa political power has been created controversies among scholars Gadaa system strongly allowed the women to participate in the social, cultural, economic and political issue. This paper argued that Gadaa system is unprecedented indigenous democracy in which the rights of women and female are respected. Gadaa system has great role in protecting the right of women, enforced a gender-based division of labor in Oromo society. Under this system husband and wife are obliged to use their properties equally. The instrument and institution through which women's rights are duly respected is known as Siinqee - which is a procedure in which women organize themselves in group to stand up for their rights 4914 PJAEE, 17 (9) (2020) 1. Introduction The Gadaa system has been an egalitarian socio- political, economic and religious system. Essentially, the system has been the constitution of the Oromo society through which the people administered themselves, defended their territory, maintained and developed their economy (Dereje, 2012). The Gadaa system as an invaluable and ancient civilization and indigenous knowledge belong to the indigenous Oromo people which had been registered by UNESCO as one of the world’s cultural heritages. Among the Oromo, the Borana and the Guji have relatively retained most of the traditional and original ways of life in accordance with the Gadaa system (Asmarom, 1973; Van de Loo, 1991, Gololcha, 2006). Furthermore, Gadaa is a system of classes (luba) that succeed each other every eight years in assuming military, economic, political, and ritual responsibilities. Each Gadaa class remains in power during a specific term of eight years, which begins and ends with a formal power transfer ceremony called Butta. In this regard, the society is organized into two distinct but cross-cutting systems of peer group structures. One is a system in which the members of each class are recruited strictly on the basis of chronological age. The other is a system in which the members are recruited equally strictly on the basis genealogical generations. The first has nothing to do with genealogical ties. The second has little to do. Both types of social groups are formed every eight years. Both sets of groups pass from one stage of development to the next every eight years (Asafa, 2012; Dejene, 2017). History has shown that Westminster or American democratic models are not divine edicts but very few of the many possible successful models. Mclean (1986) wrote that “democracy disappeared with Greek and Roman civilization, when it appeared, it was in representative form”. But had something being well conceived about representative democracy in the medieval age Africa, 17th to 19th centuries, which still parallels that of the modern era, more could have been said to the Gadaa democracy then often realized. According to Jemjem (2011), “Gadaa democracy organized the Oromo people in all-encompassing democratic republic even before the few European pilgrims arrived from England on the shores of North America and only late built a democracy”. According to history, the foundation of democracy in United States of America was (1789 GC), Swiss Constitution (Basic Laws) dated back to 1489 (Revised 1874 GC) , West Germany to 1948 GC. Jemejem (2011) wrote “In many European countries after 1918, the system had no roots, and the people have little experience of such a system”. Among the earlier democratic systems of administration found the Gadaa multi-luba politics vis-à-vis the Western multi- party. However indeed, democracy has been conceived within the Oromo indigenous institutions where people have centuries-old experience of working together within a sophisticated form of government far before the Westerns started exercising multi-party politics. Therefore, it can be summarized that, as far as democracy is concerned, Gadaa System is unprecedented and unparalleled multi-party politics that has been practiced by the Oromo nation for centuries. Among other Oromo nations, Guji 4915 PJAEE, 17 (9) (2020) alone has been ruled by 74 Abbaa Gadaas from 5 luba (rotative governance system by five parties). Including the years of delays in baallii transfer, especially due to the previous negative influences of central politics of the country, it has been 660 years since Guji alone started ruling under the Gadaa System as people of separate territory. This refers us back to 1355 (GC) (mid of 14th century (Jemejem, 2011). 2. Research material and Method In this paper, the authors used both primary and secondary data sources. Purposive sampling was employed and the relevant respondents from the target group were selected carefully, by the researcher. Interview was made with the key informants who have knowledge about the title and who were selected purposively. At the end the researchers cross-checked the findings from oral sources with other sources secondary sources. 3. Result and Discussion Are women excluded from Gadaa system? The role of women in the Gadaa political power has created controversies among scholars. Some argue that women were completely excluded from the Gadaa system while others strongly indicate that the women held a significant position particularly by referring to their institutions of Ateetee and Siinqee also spelt as Siqqee/siiqqoo. For instance, Qabbanee indicated that the influence and positions of women in a democracy is a matter of the structure of the society but not a matter of physiology (Qabbanee 1991). Consequently, (Kuwee 1991) did not deny the interlocking units between woman and man who comprise the entire society that attempt to understand the one without the other or female without male is incomplete and distorted. One area of controversy was the omission of women from holding political power being an abbaa bokkuu or Abbaa Gadaa. The other point of exclusion was from attaining all Gadaa grades and age sets like males. It is often said that women do not participate in proclaiming Gadaa laws nor in deciding cases. They are also not allowed to attend the Gumii (Gadaa Assembly). But regardless of such claims, some credible sources indicate that some women among the Booranaa had attained some Gadaa generations and age sets. Moreover, women can discuss important issues with their husbands and the husbands consult with their wives to contribute their opinions. That way Booranaa woman has indirect participation in decision making. Although women were not encouraged to compete for political power among the Booranaa, there were instances that women kept, the Bokkuu (scepter) the symbol of power. This usually happened when the husband dies before completing his term of office. According to De Salviac whenever a chairman (the Abbaa Gadaa) of an Oromo assembly dies while exercising his functions, the bokkuu passes to his wife and she keeps the bokkuu and proclaims the laws. The chairman is inviolable in his person; so long as he is in office, national or family vengeance cannot touch him (M. De Salviac, 2008). However, this does not indicate women did participate for 4916 PJAEE, 17 (9) (2020) candidacy of Abba Bokkuu like men. But they have a special role and respect in the Gadaa system which governed the entire society that safeguarded the values cherished by men and women, though they rarely participated in the decision making process. It is, however, significant to underscore that Oromo women are determined to defend and reinstate the values represented in the Gadaa equally with men (Ginbar, 2010). In spite of the wide-ranging male dominance in the Gadaa system, women still hold an important position in the Oromo, in general, and in the Guji Gadaa system, in particular. Overall, women have active roles in ritual practice of the Guji society. However, ritual is not an exclusively masculine domain: there are several rituals performed for women. In these and a few other instances women do take an important part. Similar to the other Oromo branch, however, men control the political spheres of their society. Legesse (1973) describes men and women’s participation in political activities among Oromo as follows: men take part in the elections of leaders of camps or of age-sets and Gadaa classes. While men control the military and political spheres both among the Guji women play a significant role by contributing to peace process in their societies. According to Asafa jalata it is an egalitarian social system, women were excluded from passing through age-sets and generation-sets in Gadaa system. However Gadaa effectively enforced a gender-based division of labor in Oromo society, although it allowed two equally important separate and interdependent economic domains. The Gadaa broadly encompasses the social, political, economic institutions of the Guji and other Oromo branches.
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